At a time when the very stability of the three worlds was threatened, the gods realized the dire consequences of their actions. They understood that, without discernment, disaster was imminent. Therefore, it was decided that the curse which had arisen must be withdrawn to prevent the ruin of all existence. Svarā then spoke, revealing the root of the problem: “Because the Lord of the Gaṇas was not worshipped at the very beginning of the sacrifice, O best of gods, this obstacle—born of my anger—has truly come to pass.” She affirmed the unerring power of her words, declaring that they could not be made untrue. As a result, she decreed that the gods, with their own divine portions, would become dull and flow upon the earth as rivers. Svarā continued, “We two, as co-wives, shall also become rivers here, flowing westward with our own portions, O gods.” Thus, the transformation was set forth for all. Nārada narrated what followed: Upon hearing Svarā’s words, Brahmā, Viṣṇu, and Maheśvara themselves became dull and, by their own divine portions, were transformed into rivers. Viṣṇu became the sacred river Kṛṣṇā, Maheśvara became the river Veṇī, and Brahmā became the river Kakudminī-Gaṅgā—each manifesting separately at that moment. The wise gods, having made both their own and their ancestors’ portions dull, emerged as separate, excellent rivers descending from the peaks of Mount Sahya. The foremost among these rivers, endowed with divine portions, flowed eastward, while Gāyatrī and Svarā themselves flowed westward. By their yogic power, the two rivers became known as Sāvitrī. There, Brahmā established both Hari and Hara at the sacrifice. The two gods of immense and surpassing strength became rivers by name. Nārada confessed that he could not fully describe the greatness of these two sacred rivers. Brahmā and the other gods, having departed with their own portions, left these holy rivers to remain on earth. Nārada then declared, “Whoever hears or devoutly recites the story of the origin of Kṛṣṇā—the supreme remover of sin—attains the merit of all rites, and receives the same fruit as those who see or bathe in her sacred waters.” Thus concludes the one hundred and eleventh chapter of the glorious Padma Mahāpurāṇa, in the Uttarakhaṇḍa, within the section on the greatness of Kārtika, in the dialogue with Satyabhāmā, entitled “Description of the Greatness of Kṛṣṇā and Veṇī.” Later, Īśvara spoke to a devoted listener: “Hear, O best of devotees, the greatness of bathing during the month of Māgha. In this world, there is no devotee of Viṣṇu equal to you, O wise one. By seeing Hari at Cakratīrtha or Keśava at Mathurā, a mortal attains the same fruit as by bathing in Māgha. He who, with controlled senses, a peaceful mind, and good conduct, bathes in Māgha, is freed from the cycle of worldly existence.” Śrī Kṛṣṇa then said, “I will tell you, in your presence, the greatness of Śūkara. By merely knowing this, my divine presence is always attained.” Sūta, the sage, explained: After speaking thus, the blessed Kṛṣṇa described the greatness of Śūkara in many ways to Satyā, and now I shall relate it to you, O ascetics. Śrī Kṛṣṇa said: “In Śūkara, the temple of Hari, which stretches five yojanas wide, even a donkey who dwells there attains a four-armed form. The measures of Śūkara are given as three thousand hands, three hundred hands, and three hands. O Devi, whoever performs austerity elsewhere for sixty thousand years attains the same fruit in just half a day at Śūkara.” He continued, “When the sun is eclipsed by Rāhu at Kurukṣetra, the merit of giving a tulāpuruṣa is proclaimed. That merit is tenfold at Kāśī, a hundredfold at Veṇī, and a thousandfold at the confluence of Gaṅgā and the ocean. At Śūkara, in Hari’s temple, the merit is infinite. Elsewhere, one may give a hundred thousand with proper observance in Kārtika, but by giving just one at Śūkara, the same merit is attained. This is true at Śūkara, at Veṇī, and at the Gaṅgā-ocean confluence as well.” He added, “By bathing just once, a man is freed even from the sin of killing a Brahmin. In ancient times, King Alarka obtained the earth of seven continents after hearing of the greatness of the Śūkara field, O Six-faced One.” On the twelfth day of the bright fortnight in Mārgasīrṣa, Kṛṣṇa instructed, “Go, my son.” Kārttikeya then asked, “O Lord, I wish to hear about the supreme vow among all vows, its procedure, and the proper fruit of fasting for a month.” Kṛṣṇa explained: “The vow should be observed by men according to the prescribed manner; it should be begun as before and completed as prescribed.” Kārttikeya requested, “Tell me, O Maheśvara, how many times it should be performed. This vow brings happiness and prosperity—please explain it to me in detail, O sinless one.” Śrī Rudra replied: “O virtuous one, I will tell you everything you have asked. Listen as I speak with devotion. As Viṣṇu is foremost among the gods, as the sun among ascetics, as Meru among mountains, and as Garuḍa among birds, as Gaṅgā among holy places, and as the merchant among people, so is fasting for a month the best among all vows.” He continued, “Whatever merit is gained from all vows, all holy places, and all acts of giving, is obtained by one who fasts for a month. Not even by great sacrifices such as Agniṣṭoma, with abundant gifts, does one attain the merit that comes from observing the month-long vow. Whatever is recited, offered, given, or any austerity performed, and whatever svadhā is done, all this is accomplished by one who observes the month-long vow according to the rules.” Rudra instructed further: “Having worshipped me, Janārdana, with a Vaiṣṇava sacrifice and having received the guru’s command, one should undertake the month-long fast. Having performed all the Vaiṣṇava vows as prescribed, and the auspicious twelfth and other days, then one should fast for a month. After undertaking the severe pārāka and cāndrāyaṇa penances, one should observe a month-long fast as instructed by the guru or a learned Brahmin. On the pure fortnight of Āśvina, having fasted on the eleventh day, one should take up this vow for thirty days.” He concluded, “Whoever worships Vāsudeva throughout the entire month of Kārtika and observes the fast for the month becomes a recipient of the fruit of liberation. In the abode of Acyuta, with devotion, three times daily, using auspicious kumuda flowers, mālatī, nīlotpala, and fragrant lotuses, one should offer worship.” Thus, the greatness of the sacred rivers, the merit of holy vows, and the supreme fruit of devotion and observance were revealed by the divine ones for the welfare of all beings.